“My master! It is not always possible for me to come to your presence. So, whose words should I accept and whose command should I obey?”
This is the statement of Ahmad ibn Ishaq, addressing his master Imam Askari (Peace Be Upon Him), and perhaps this is the heartfelt concern of every Shi’a today. Truly, for those of us living in the era of the occultation of Imam al-Zamana (the Hidden Imam), what should we do, and what is our duty?
It is clear that Shi’a must have a stable social system in order to be capable of confronting challenges and struggles. This system is manifested in leadership through religious authority (Marja’iyyah); meaning that Shi’a gather around the axis of the learned scholars and trustees of Islamic laws, relying on them for guidance in what is lawful and unlawful. It was in this context that during the time of Imam Askari (Peace Be Upon Him), the foundation of the Marja’iyyah system was solidified, and the role of Shi’a scholars, as the representatives, deputies, and ambassadors of the infallible Imam (Peace Be Upon Him), became particularly prominent.
Numerous narrations from Imam Askari (Peace Be Upon Him) about the role of religious scholars among the people were transmitted, one of which is the famous narration he conveyed from his grandfather, Imam Sadiq (Peace Be Upon Him), which says:
“That jurist who is self-restrained, protects his religion, struggles against his desires, and is obedient to the command of his master— it is upon the general people to follow him.”
For this reason, the guided scholars, illuminated by the light of the Ahl al-Bayt (Peace Be Upon Them), assumed leadership of the Ummah’s affairs during the time of Imam Askari (Peace Be Upon Him). They would write to him about the difficult issues they encountered, and the Imam would respond to them, signing the letters with his seal. These letters became known as “Tawqī‘” (signed decrees), and some of them gained special recognition.
For example, Uthman ibn Sa’id Amri was one of the key pillars of the Marja’iyyah system during the time of Imam Askari (Peace Be Upon Him). He held a high position among the Shi’a, and both Imam Hadi (Peace Be Upon Him) and Imam Askari (Peace Be Upon Him) referred their followers to him. As Ahmad ibn Ishaq Qummi narrates:
“After the passing of Imam Hadi (Peace Be Upon Him), one day I visited Imam Askari (Peace Be Upon Him) and asked: ‘Master, it is not always possible for me to come to your presence. So, whose words should I accept and whose command should I obey?’ He replied: ‘This Abu Amr is a trustworthy and reliable man; in both his life and death, he is to be trusted. Whatever he tells you, he says on my behalf, and whatever he conveys to you, he is conveying from me.’”
Uthman ibn Sa’id, along with some other individuals, were the representatives and deputies of Imam Askari (Peace Be Upon Him) and played a central role in establishing the Marja’iyyah system among the Shi’a. The Marja’iyyah system serves as a method in political movement and a stable path for calling to God and organizing the community based on a principled ideology. It can also, when the governance is returned to the rightful authorities, become a political system for the Ummah. This system, however, is devoid of tribalism, sectarianism, or any form of party-based politics. Shi’a have always lived under this doctrinal structure, benefiting from its capacities throughout the eras of the Imams (Peace Be Upon Them), although some factors have occasionally hindered its full development.
Thus, one of the notable features of the era of Imam Askari (Peace Be Upon Him) was the consolidation of the Marja’iyyah leadership system among the Shi’a, which remains, even in the occultation of the twelfth Imam, Imam al-Hujjah ibn al-Hasan (Peace Be Upon Him), one of the foundational pillars of Shi’a leadership.
(Taken from the book “The Life of Imam Askari (Peace Be Upon Him)” by Ayatollah Mohammad Taqi Madresi, with a summary)